Those called to be among the one hundred and forty-four thousand are now in their final sifting process and the process is a testing process that is based upon the formation of the image of the beast. The testing process begins with the house of God, for judgment always begins with the house of God, and thereafter God’s other flock is confronted with the identical testing process. Perhaps the most significant and important prophetic characteristic in the formation of the image of the beast is that it occurs twice; first in the United States, then in the rest of the world. Prophetically this means that the image of the beast in the world is the final manifestation of the image of the beast, and therefore any typification of the image of the beast that came before the image of the beast in the world, was simply the shadow that typified the substance.
Jalma-jalma anu dipanggil pikeun kaasup kana saratus opat puluh opat rébu ayeuna keur aya dina prosés panyaringan ahir maranéhna, jeung prosés éta téh mangrupa prosés panggujian anu dumasar kana kabentukna gambar sato galak. Prosés panggujian éta dimimitian ku umat Allah, sabab pangadilan salawasna dimimitian ku umat Allah, sarta sanggeus éta domba-domba Allah anu séjén nyanghareupan prosés panggujian anu sarua. Bisa jadi ciri nubuat anu pangpentingna jeung pangutama dina kabentukna gambar sato galak téh nyaéta yén éta kajadian dua kali; kahiji di Amérika Sarikat, tuluy di sakuliah dunya. Dina harti nubuat, ieu ngandung harti yén gambar sato galak di dunya téh mangrupa pintonan ahir tina gambar sato galak, ku kituna sagala tipifikasi gambar sato galak anu aya saméméh gambar sato galak di dunya, ngan saukur kalangkang anu ngalambangkeun hakekatna.
Judgment began at the house of God on September 11, 2001. That date had been typified by August 11, 1840, when the angel of Revelation ten came down with a little book open in His hand. When the angel of chapter ten came down He announced that the judgment of Protestantism was then under way. Whoever God judges, He first forewarns, and the confirmation of Miller’s methodology in determining time, added weight to his calculations about the judgment of the Second Coming. The testing of the Protestants was under way as of August 11, 1840 and by 1844 the Protestants had become the daughters of Rome. The period of 1840 to 1844 typifies the period of September 11, 2001, unto the soon-coming Sunday law.
Pangadilan dimimitian di imah Allah dina 11 Séptémber 2001. Tanggal éta geus ditipologikeun ku 11 Agustus 1840, nalika malaikat dina Wahyu sapuluh turun kalayan hiji kitab leutik anu kabuka dina panangan-Na. Nalika malaikat tina pasal sapuluh turun, manéhna ngumumkeun yén pangadilan kana Protestantisme harita keur lumangsung. Saha baé anu dipariksa ku Allah ku pangadilan-Na, ku Mantenna heula dipélingan, jeung konfirmasi kana métodologi Miller dina nangtukeun waktu nambahan beurat kana itunganana ngeunaan pangadilan tina Kadatangan Nu Kadua. Pangujian ka kaum Protestan geus lumangsung ti 11 Agustus 1840, sarta nepi ka taun 1844 kaum Protestan geus jadi putri-putri Roma. Mangsa ti 1840 nepi ka 1844 nandakeun sacara tipologis mangsa ti 11 Séptémber 2001 nepi ka hukum Minggu anu bakal geura datang.
Those two periods were also represented from Jesus’ baptism when the Holy Spirit descended until the cross. Those three periods were all typified by the one hundred and twenty years that were allotted to the antediluvian world, leading up to the flood. There is always a warning message that identifies the judgment of that particular history. There are sacred histories that also address this particular period in the last days.
Dua mangsa éta ogé dilambangkeun ti baptisan Isa nalika Roh Suci turun nepi ka salib. Tilu mangsa éta sadayana dilambangkeun ku saratus dua puluh taun anu dipaparinkeun ka dunya saméméh caah, anu nungtun kana caah gedé. Salawasna aya hiji amanat pangéling-ngéling anu nandaan pangadilan tina sajarah anu tangtu éta. Aya sajarah-sajarah suci anu ogé nyangkem mangsa anu tangtu ieu dina poé-poé panungtungan.
Noah preached for one hundred and twenty years, then the judgment of the flood arrived. Christ preached for twelve hundred and sixty days, then came the judgment of the cross. The warning message of John the Baptist was empowered at the baptism of Christ, and then Jesus was led into the wilderness for forty days. Those forty days, and the subsequent three tests at the end of the forty days teach that once the message is empowered, as identified by the descent of a holy symbol, such as the Holy Spirit at His baptism, and the descent of both angels of Revelation chapters ten and eighteen—a testing process is under way. When the divine symbol comes down, the judgment message proclaimed to those who are then the subject of judgment is empowered and the particular group that is being judged is then in a specific period that only ends with the close of their probation.
Nuh ngawawar salila saratus dua puluh taun, tuluy datang pangadilan banjir. Kristus ngawawar salila sarébu dua ratus genep puluh poé, tuluy datang pangadilan salib. Amanat pangéling ti Yohanes Pambaptis dipaparinkeun kakawasaan dina waktu baptisan Kristus, tuluy Yesus digiring ka padang gurun salila opat puluh poé. Opat puluh poé éta, jeung tilu pangujian saterusna dina ahir opat puluh poé éta, ngajarkeun yén sanggeus amanat éta dipaparinkeun kakawasaan, sakumaha ditandaan ku turunna hiji lambang anu suci, saperti Roh Suci dina baptisan-Na, jeung turunna duanana malaikat tina Wahyu pasal sapuluh jeung dalapan welas—hiji prosés pangujian keur lumangsung. Nalika lambang ilahi turun, amanat pangadilan anu diumumkeun ka jalma-jalma anu dina mangsa éta jadi subjék pangadilan dipaparinkeun kakawasaan, sarta golongan husus anu keur dihukum éta tuluy aya dina hiji mangsa anu tangtu, anu ngan ukur réngsé ku panutupan mangsa kasempetan maranéhna.
The line of Jesus identifies two periods of witnessing. The first was His personal witness for twelve hundred and sixty days, then His witness in the presence of His disciples for another twelve hundred and sixty days until Stephen was stoned.
Galur Isa nandakeun dua mangsa kasaksian. Anu kahiji nyaéta kasaksian pribadi-Na salila sarébu dua ratus genep puluh poé, tuluy kasaksian-Na di payuneun murid-murid-Na salila sarébu dua ratus genep puluh poé deui nepi ka Stéfanus dirajam batu.
“Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.
“Lajeng,” saur malaikat, “‘Anjeunna bakal netepkeun perjangjian jeung loba jelema salila saminggu [tujuh taun].’ Salila tujuh taun sanggeus Jurusalamet ngamimitian palayanan-Na, Injil kudu diwawarkeun hususna ka urang Yahudi; salila tilu satengah taun ku Kristus sorangan; jeung sanggeusna ku para rasul. ‘Di tengah saminggu éta Anjeunna bakal ngeureunkeun kurban jeung pangbakti.’ Daniel 9:27. Dina cinyusu taun 31 M., Kristus, kurban anu sajati, dipasrahkeun di Kalvari. Harita kénéh reregan Bait Suci beulah jadi dua, némbongkeun yén kasucian jeung harti palayanan kurban éta geus sirna. Waktuna geus sumping pikeun kurban jeung pangbakti di bumi dieureunkeun.”
“The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution “went everywhere preaching the word” (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.
“Hiji minggu—tujuh taun—rengsé dina taun 34 M. Tuluy ku rajamna Stépanus ku batu, urang Yahudi tungtungna negeskeun panolakan maranéhna kana Injil; para murid anu paburencay ka mana-mana ku panganiayaan ‘indit ka unggal tempat ngawawarkeun firman’ (Rasul 8:4); sarta teu lila sanggeus éta, Saulus nu panganiaya téh dirobah haténa, tuluy jadi Paulus, rasul pikeun bangsa-bangsa séjén.” The Desire of Ages, 233.
The line of Noah, Christ, the Millerites and the one hundred and forty-four thousand all provide witness to a period of time when a specific target audience is tested by a warning message. The empowerment of the message identifies the beginning of a testing period, that in turn ends with the close of that target audience’s probation. With the prophetic line of Jesus two periods of witnessing are identified. Those two periods of witnessing typify the two warning messages represented by the angel who descended on September 11, 2001 which fulfilled Revelation 18:1–3, who was then followed by the second voice of verse four and onward of chapter eighteen.
Galur Nuh, Kristus, kaum Miller, jeung saratus opat puluh opat rébu, kabéh méré kasaksian ngeunaan hiji mangsa nalika hiji golongan panarima anu tangtu diuji ku hiji amanat panggeuing. Pangberdayaan amanat éta nandakeun mimiti hiji mangsa pangujian, anu saterusna ditungtungan ku nutupna mangsa kasempetan tobat pikeun golongan panarima éta. Dina galur nubuat Yesus, aya dua mangsa kasaksian anu diidéntifikasi. Dua mangsa kasaksian éta ngalambangkeun dua amanat panggeuing anu diwakilan ku malaikat anu turun dina 11 Séptémber 2001, anu ngeusi Wahyu 18:1–3, anu tuluy dituturkeun ku sora kadua dina ayat opat jeung saterusna tina pasal dalapan welas.
“So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people.’” Review and Herald, December 6, 1892.
“Ku kituna, dina pagawéan pamungkas pikeun méré pangéling ka dunya, aya dua panggero anu béda anu ditepikeun ka gereja-gereja. Warta malaikat kadua nyaéta, ‘Babul geus rubuh, geus rubuh, éta kota anu gedé, sabab manéhna geus ngajadikeun sakumna bangsa nginum anggur murka tina cabulna.’ Jeung dina sora tarik tina warta malaikat katilu kadéngé hiji sora ti sawarga nyebutkeun, ‘Kaluarlah ti dinya, eh umat Kami.’” Review and Herald, 6 Désémber 1892.
The first period is the judgment that begins with the house of God, and then at the soon-coming Sunday law the second period of judgment commences with the warning to come out of Babylon. The line of Christ from His baptism to the cross represents September 11, 2001 unto the Sunday law in the United States, and the period from the Sunday law in the United States until the point where every nation is forced to accept Sunday as the Global Day of Worship is the period that concludes when the very last nation submits.
Mangsa nu kahiji nyaéta pangadilan anu dimimitian ku kulawarga Allah, tuluy dina hukum Minggu anu geura sumping mangsa pangadilan nu kadua dimimitian ku panggeuing supaya kaluar ti Babul. Garis Kristus ti baptisan-Na nepi ka salib ngagambarkeun mangsa ti 11 Séptémber 2001 nepi ka hukum Minggu di Amérika Sarikat, sarta mangsa ti hukum Minggu di Amérika Sarikat nepi ka titik nalika unggal bangsa dipaksa narima poé Minggu minangka Poé Ibadah Global nyaéta mangsa anu réngsé nalika bangsa anu pangpandeurina pisan tunduk.
The period begins with the Sunday law in the United States and it ends when the final nation bows to the papal power. The beginning of the second period marks the end of the first period, and both have Sunday laws that have been previously typified in the witness of Rome. The first Sunday law in the year 321, was brought about through the authority of pagan Rome. The Sunday law that was brought about through the authority of the papal church is represented by the year 538. The Sunday law in the United States is 321, and the Sunday law enforced upon the last nation is 538. The Sunday law in the United States marks the arrival of the message of warning that is then proclaimed by the ensign that was made up of the outcasts of Israel.
Mangsa éta dimimitian ku hukum Minggu di Amérika Sarikat, sarta réngsé nalika bangsa panungtungan tunduk ka kakawasaan kapapaan. Mimiti mangsa kadua nandaan ahir mangsa kahiji, sarta duanana miboga hukum-hukum Minggu anu saméméhna geus dilambangkeun dina kasaksian Roma. Hukum Minggu anu kahiji dina taun 321 diteguhkeun ku wewenang Roma kapir. Hukum Minggu anu diteguhkeun ku wewenang garéja kapapaan dilambangkeun ku taun 538. Hukum Minggu di Amérika Sarikat nyaéta 321, sarta hukum Minggu anu dipaksakeun ka bangsa panungtungan nyaéta 538. Hukum Minggu di Amérika Sarikat nandaan datangna pekabaran panggeuing anu saterusna diproklamasikeun ku panji anu diwangun ku jalma-jalma buangan Israil.
That waymark is the year 321, and it marks the beginning of the period of the testing of every nation upon the Sunday question. That period ends when the final nation bows to Rome, and that event was typified by the waymark of the year 538. The period from 321 unto 538 was typified by the period from the cross until the stoning of Stephen. As Stephen was being stoned he saw Christ standing in the heavenly sanctuary, typifying when Michael stands up at the close of human probation.
Tengara éta nya éta taun 321, sarta éta nandaan awal jaman pangujian ka unggal bangsa dina perkara poe Minggu. Jaman éta réngsé nalika bangsa anu pamungkas sujud ka Roma, sarta kajadian éta dilambangkeun ku tengara taun 538. Jaman ti 321 nepi ka 538 dilambangkeun ku jaman ti salib nepi ka panarajangan batu ka Stefanus. Nalika Stefanus keur dirajam ku batu, manéhna ningali Kristus nangtung di Bait Suci sawarga, ngalambangkeun waktu Mikael nangtung dina panutupan mangsa kasempetan umat manusa.
September 11, 2001 marks the arrival of the warning of the first three verses of chapter eighteen, and it was marked by the prediction set forth by the prophetess Ellen White, who said that when the great buildings of New York City are brought down by a touch from God, that those very three verses would be fulfilled. It was also marked by the Patriot Act, which was a sign for those willing to see; that the principle of English law which professes that a person is innocent until proven guilty, was set aside for Roman law, which professes that a person is guilty, until proven innocent.
11 Séptémber 2001 nandaan datangna pangéling-ngéling tina tilu ayat kahiji pasal dalapan welas, sarta éta ditandaan ku ramalan anu ditepikeun ku nabi awéwé Ellen White, anu nyarios yén nalika gedong-gedong jangkung di New York City diruntuhkeun ku hiji sentuhan ti Allah, mangka tilu ayat éta pisan bakal kacumponan. Ieu ogé ditandaan ku Patriot Act, anu mangrupa hiji tanda pikeun jalma-jalma anu daék ningali; yén prinsip hukum Inggris anu ngaku yén hiji jalma téh teu salah nepi ka kabuktian salah, geus disingkirkeun pikeun hukum Romawi, anu ngaku yén hiji jalma téh salah, nepi ka kabuktian teu salah.
The Patriot Act marked the beginning of judgment for Laodicean Seventh-day Adventism. That period concludes at the Sunday law in the United States. Those Laodicean Seventh-day Adventists that successfully make it through that period of sifting, are then going to give the warning message of verse four of chapter eighteen, that ends with the final nation that bows to Rome. That period begins with the Sunday law in the United States and ends with the final Sunday law.
Undang-Undang Patriot nandaan mimiti pangadilan pikeun Adventisme Poé Katujuh Laodikea. Mangsa éta lekasan dina hukum Minggu di Amérika Serikat. Jalma-jalma Advent Poé Katujuh Laodikea anu hasil ngalangkungan mangsa panyaringan éta, tuluy bakal maparin amanat panggeuing tina ayat kaopat dina pasal dalapan welas, anu dipungkas ku bangsa panungtungan anu sujud ka Roma. Mangsa éta dimimitian ku hukum Minggu di Amérika Serikat sarta dipungkas ku hukum Minggu panungtungan.
If we misunderstand the fact that there are two images to the beast that are identified upon more than two witnesses, then we will misunderstand the work represented by the first three verses of Revelation chapter eighteen that began in 2001, and the work that begins in verse four of chapter eighteen.
Lamun urang salah ngartos kana kanyataan yén aya dua patung pikeun sato galak anu dipastikeun ku leuwih ti dua saksi, mangka urang bakal salah ngartos kana pagawean anu dilambangkeun ku tilu ayat kahiji dina Wahyu pasal dalapan welas anu mimiti dina taun 2001, jeung pagawean anu dimimitian dina ayat kaopat tina pasal dalapan welas.
When we employ Sister White’s direct identification of the angel of Revelation eighteen’s descent in 1888, and her placing the same angel in the future tense, we find that 1888 typifies 2001. The angel of Revelation, that lightens the earth with His glory, came down at the Minneapolis meetings in 1888, and did so again when the great buildings of New York City came down.
Nalika urang ngagunakeun idéntifikasi langsung ti Sister White ngeunaan turunna malaikat dina Wahyu dalapan welas dina taun 1888, sarta penempatanana ngeunaan malaikat anu sarua dina wangun waktu nu bakal datang, urang manggihan yén 1888 ngalambangkeun 2001. Malaikat dina Wahyu, anu nyaangan bumi ku kamulyaan-Na, turun dina rapat-rapat Minneapolis dina taun 1888, sarta ngalakukeun kitu deui nalika gedong-gedong ageung Kota New York runtuh.
The period of Christ’s baptism unto the cross, and the period from August 11, 1840 unto October 22, 1844, and the period of Noah’s one hundred and twenty years provide three witnesses to a period of judgment. 1888 provides a witness of the manifestation of rebellion that was recorded at the Minneapolis meetings, and Noah identifies the removal of the Holy Spirit from those who rejected the message. The rebellion of the antediluvians as well as the rebellion of the church leaders in 1888 both align with the history of Korah, Dathan and Abiram in the history of Moses, which the angel told Sister White was being repeated in Minneapolis.
Mangsa ti baptisan Kristus nepi ka salib, jeung mangsa ti 11 Agustus 1840 nepi ka 22 Oktober 1844, sarta mangsa saratus dua puluh taun jaman Nuh, nyadiakeun tilu saksi ngeunaan hiji mangsa pangadilan. Taun 1888 nyadiakeun hiji saksi ngeunaan panyatakeun pangrebellian anu kacatet dina pasamoan-pasamoan di Minneapolis, sarta Nuh nandakeun panyabutan Roh Suci ti jalma-jalma anu nolak éta pekabaran. Pangrebellian jalma-jalma saméméh bah téh, kitu deui pangrebellian pamingpin-pamingpin garéja dina taun 1888, duanana sajajar jeung sajarah Korah, Datan, jeung Abiram dina sajarah Musa, anu ku malaikat dicaritakeun ka Sister White keur diulang deui di Minneapolis.
From the Patriot Act until the Sunday law in the United States represents the testing period for Laodicean Seventh-day Adventism. The rebellion against the message of warning that announces their judgment identifies the removal of the Holy Spirit, and therefore the pouring out of strong delusion on the wicked foolish virgins of that history. The focus of the rebellion is the chosen messenger as represented by Noah, Moses, Elders Jones and Waggoner, and of course Sister White. The rebellion against the warning message and the messenger of that history is based upon the “oil” in the history of the parable of the ten virgins.
Ti Patriot Act dugi ka hukum Minggu di Amérika Sarikat ngawakilan mangsa pangujian pikeun Adventisme Poé Katujuh Laodikea. Pambangkangan kana pekabaran panggero waspada anu ngumumkeun pangadilan maranéhna nandaan dicabutna Roh Suci, sarta ku kituna dicurahkeunana kasasab anu kuat ka para parawan bodo anu jahat dina éta sajarah. Puseur pambangkangan éta téh utusan anu dipilih, sakumaha dilambangkeun ku Nuh, Musa, Para Sesepuh Jones jeung Waggoner, sarta tangtu Waé Ibu White. Pambangkangan kana pekabaran panggero waspada jeung kana utusan dina éta sajarah didasarkeun kana “minyak” dina sajarah pasemon sapuluh parawan.
Those who present the warning message, do so, because they have “oil,” which is also the warning message. The distinction between the two classes is therefore produced by the correct applications of the rules of prophetic interpretation that were adopted by those of the movement of the first and second angels, represented as Miller’s rules of interpretation, and also the rules of prophetic interpretation adopted by the movement of the third angel.
Maranéhna anu nepikeun amanat pangéling-ngéling téh ngalakukeun kitu lantaran maranéhna miboga “minyak,” anu ogé nyaéta amanat pangéling-ngéling éta. Ku kituna, béda antara dua golongan éta dihasilkeun ku panerapan anu bener kana aturan-aturan tafsir nubuat anu ditarima ku jalma-jalma dina gerakan malaikat kahiji jeung kadua, anu digambarkeun minangka aturan-aturan tafsir Miller, kitu deui aturan-aturan tafsir nubuat anu ditarima ku gerakan malaikat katilu.
The test that is represented as the “formation of the image of the beast,” must therefore be a test in connection with how the image of the beast is formed in God’s prophetic Word.
Ujian anu digambarkeun minangka “ngawangunna gambar sato galak,” ku sabab éta, tangtu mangrupa hiji ujian anu patalina jeung kumaha gambar sato galak éta diwangun dina Firman nubuat Allah.
From the Patriot Act in 2001, which was typified by the Blair Bill in 1888, which was typified by the Declaration of Independence in 1776, which was typified by the baptism of Christ, which typified August 11, 1840, all support the truth that the testing-process of judgment begins with an empowered warning message that must be taken from the hand of the angel and then be eaten.
Ti Patriot Act dina taun 2001, anu dipralambangkeun ku Blair Bill dina taun 1888, anu dipralambangkeun ku Déklarasi Kamerdikaan dina taun 1776, anu dipralambangkeun ku baptisan Kristus, anu jadi pralambang 11 Agustus 1840, sakabéhna ngadukung bebeneran yén prosés pangujian dina pangadilan dimimitian ku hiji amanat panggeuing anu dikawasaan ku kakawasaan, anu kudu dicokot tina panangan malaikat tuluy didahar.
The prophetic teaching that identifies the United States as the robbers of thy people confuses several points by their logic, and those points are often the most direct proof-texts in establishing elements of the formation of the image of the beast. A way to illustrate the fact that this test is prophetic in nature is by using the basic rules of prophecy to demonstrate a truth that is only understood if you accept Rome as the symbol represented by the robbers of thy people.
Pangajaran nubuat anu ngaidentipikasi Amérika Sarikat minangka para rampog ti bangsamu ngabalukarkeun kabingungan dina sababaraha perkara ku logikana, sarta perkara-perkara éta remen jadi naskah bukti anu panglangsungna dina netepkeun unsur-unsur kabentukna gambar sato galak. Hiji cara pikeun ngagambarkeun kanyataan yén ujian ieu sipatna nubuat nyaéta ku ngagunakeun aturan-aturan dasar nubuat pikeun némbongkeun hiji bebeneran anu ngan bisa kahartos lamun anjeun narima Roma minangka lambang anu diwakilan ku para rampog ti bangsamu.
This illustration is drawn from the five lines of history within Adventism, where a controversy over Rome as a symbol occurred. We are now in the last, or sixth of these controversial histories, and the controversy now is identical to the controversy represented upon the 1843 chart.
Ieu ilustrasi dicokot tina lima garis sajarah dina Adventisme, tempat kajadian hiji pasualan ngeunaan Roma minangka lambang. Ayeuna urang aya dina sajarah anu panungtungan, nyaéta anu kagenep tina sajarah-sajarah pasualan éta, sarta pasualan ayeuna sarua pisan jeung pasualan anu dilambangkeun dina bagan 1843.
It is easy to see this truth if you correctly apply the prophetic rules. A prophetic rule that needs to be used is that symbols have more than one meaning, and the meaning they use in a passage is to be established by the passage. The Syrian king, Antiochus III Magnus fulfilled the battle of verse ten of chapter eleven of Daniel, and he fulfilled the battle of Raphia in verses eleven and twelve, and he fulfilled the battle of Panium in verse fifteen. The Millerite controversy represented upon the 1843 chart was that the false Protestant view identified that the “robbers” was Antiochus Epiphanes, while also upholding the truth that the “robbers” were a symbol of Rome.
Gampang pikeun ningali ieu bebeneran lamun aturan-aturan nubuat diterapkeun kalawan leres. Hiji aturan nubuat anu kudu dipaké nyaéta yén lambang-lambang miboga harti leuwih ti hiji, sarta harti anu dipakéna dina hiji petikan kudu ditangtukeun ku petikan éta sorangan. Raja Siria, Antiochus III Magnus, ngalaksanakeun peperangan dina ayat sapuluh pasal sabelas kitab Daniel, sarta anjeunna ngalaksanakeun peperangan di Raphia dina ayat sabelas jeung dua welas, sarta anjeunna ngalaksanakeun peperangan di Panium dina ayat lima welas. Pasulayan kaum Millerite anu digambarkeun dina bagan 1843 nyaéta yén pintonan Protestan palsu ngaidéntifikasi yén “para garong” téh Antiochus Epiphanes, bari sakaligus ngajaga bebeneran yén “para garong” téh hiji lambang Roma.
Verses ten through fifteen were first fulfilled in the history of Antiochus III Magnus, so those verses, and the subsequent historical repeat of those verses provide two witnesses to the fulfillment of those verses in the last days, for all the prophets spoke more directly about the last days, than the days in which they lived.
Ayat sapuluh nepi ka lima belas mimiti kanyatakeun dina sajarah Antiochus III Magnus, ku kituna ayat-ayat éta, kitu deui pangulanganana deui dina sajarah saenggeusna, nyadiakeun dua saksi pikeun kanyatakeunana ayat-ayat éta dina poe-poe panungtungan, sabab sakabeh nabi nyarita leuwih langsung ngeunaan poe-poe panungtungan tibatan ngeunaan jaman maranéhna hirup.
Along with that established rule concerning where a prophet’s testimony is to be applied, we also have Sister White who directly recorded “much of the history which has taken place in fulfillment of this prophecy [Daniel chapter eleven] will be repeated.” Antiochus III Magnus represents the United States as papal Rome’s proxy army. The Protestants argued that the robbers had typified another Antiochus, where the Millerites knew it was Rome. Currently one side identifies the United States as the robbers, and the other side holds to the foundational truth.
Salian ti aturan nu geus ditetepkeun ngeunaan di mana kasaksian saurang nabi kudu diterapkeun, urang ogé miboga Sister White anu sacara langsung nyatet yén “much of the history which has taken place in fulfillment of this prophecy [Daniel chapter eleven] will be repeated.” Antiochus III Magnus ngalambangkeun Amérika Serikat minangka tentara wakil Roma kapausan. Kaum Protestan ngabantah yén para perampok geus ngalambangkeun Antiochus nu séjén, ari kaum Millerite terang yén éta téh Roma. Ayeuna, hiji pihak ngaidéntifikasi Amérika Serikat minangka para perampok, sedengkeun pihak séjén nyekel pageuh kana bebeneran dasar.
If the rule that identifies that symbols have more than one meaning, and the meaning is to be based upon the context where they are employed, then identifying the United States as the robbers, parallels the Protestants’ identification of Antiochus as the robbers, but now Antiochus is a symbol of the United States in the last days.
Upami aturan anu nangtukeun yén lambang-lambang miboga harti leuwih ti hiji, sarta hartina kudu dumasar kana kontéks tempat éta dipaké, mangka ngaidéntifikasi Amérika Sarikat minangka para garong téh sajajar jeung ngaidéntifikasi ku kaum Protestan yén Antiokhus téh para garong; tapi ayeuna Antiokhus jadi lambang Amérika Sarikat dina poé-poé panungtungan.
The context of the passage is directly addressing the question of what power exalts itself to establish the vision, so to place the emphasis upon this fact, is justified. It is justified upon many witnesses, for the other historical lines of a controversy over Rome as a symbol identify the same fact. That fact is that those on the wrong side of the issue invariably identify the United States in the place of Rome. But if you are unwilling to accept that symbols have more than one meaning, or if you believe they do so, but are not practiced enough to have full faith in the rule, then it will be virtually impossible for you to follow the logic that is now going to be applied.
Konteks petikan ieu téh sacara langsung ngajawab patalékan ngeunaan kakawasaan naon anu ngagedékeun dirina sorangan pikeun ngadegkeun éta titingalian; ku kituna, nempatkeun tekenan kana kanyataan ieu téh luyu. Éta luyu dumasar kana loba kasaksian, sabab garis-garis sajarah séjén dina hiji pasualan ngeunaan Roma minangka hiji lambang ngawanohkeun kanyataan anu sarua. Kanyataan éta nyaéta yén jalma-jalma anu aya dina sisi anu salah tina éta pasualan, salawasna ngaidéntifikasi Amérika Sarikat dina tempat Roma. Tapi lamun anjeun teu daék narima yén lambang-lambang miboga harti leuwih ti hiji, atawa lamun anjeun percaya yén éta memang kitu, tapi can cukup biasa nepi ka miboga iman anu lengkep kana éta aturan, mangka ampir mustahil pikeun anjeun nuturkeun logika anu ayeuna baris diterapkeun.
Every two-horned power represents the United States in the last days. France is the twofold power represented by Sodom and Egypt. Islam also typifies the United States, for the United States is the false prophet in relation to the papal power who is Jezebel. The United States is Salome in subjection to Herodias. Balaam is a symbol of a false prophet too, though his story is more complex than simply being a false prophet.
Saban kakawasaan anu miboga dua tanduk ngagambarkeun Amérika Sarikat dina poé-poé panungtungan. Perancis téh kakawasaan rangkep dua anu diwakilan ku Sodom jeung Mesir. Islam ogé mangrupa tipologi Amérika Sarikat, sabab Amérika Sarikat téh nabi palsu dina hubunganana jeung kakawasaan kapapaan anu nyaéta Isebel. Amérika Sarikat téh Salome dina kaayaan tunduk ka Herodias. Bileam ogé lambang tina nabi palsu, sanajan caritana leuwih rumit tibatan saukur jadi nabi palsu.
Balaam’s prophecies, which were recorded after he blessed Israel three times, are associated with Islam in a variety of ways. The ass is a symbol of Islam, and you can’t keep the talking ass out of a story of Balaam. The wise men from the east who came to worship the baby Jesus were guided by Balaam’s prophecies. Islam of the three woes of Revelation chapter nine represents the false prophet Mohammed.
Nubuat Balaam, anu kacatet sanggeus anjeunna ngaberkahan Israél tilu kali, patalina jeung Islam dina rupa-rupa hal. Kalde téh lambang Islam, sarta kalde anu nyarita teu bisa dipiceun tina carita Balaam. Jalma-jalma wijaksana ti wetan anu datang pikeun nyembah ka orok Yesus dipingpin ku nubuat Balaam. Islam dina tilu cilaka dina Wahyu pasal salapan ngagambarkeun nabi palsu Muhammad.
If you understand that symbols have more than one meaning, then you will no doubt also understand that many truths are so important that they are represented by a variety of symbols. The symbol that establishes the vision is a symbol of Rome, and therefore it is obvious that Rome would be a primary theme throughout Bible prophecy. One classic and well-established symbol of Rome is the king of the north in Daniel chapter eleven. The king of the north who comes to his end with none to help is the papal power, the Roman church, the pope of Rome, the man of sin.
Lamun anjeun ngartos yén lambang-lambang miboga harti leuwih ti hiji, tangtu anjeun ogé bakal ngartos yén loba bebeneran téh kacida pentingna nepi ka digambarkeun ku rupa-rupa lambang. Lambang anu netepkeun titingalian éta nyaéta lambang Roma, ku kituna écés yén Roma bakal jadi téma utama sapanjang nubuat Alkitab. Salah sahiji lambang klasik jeung geus mantep pikeun Roma nyaéta raja ti kalér dina Daniel pasal sabelas. Raja ti kalér anu nepi ka tungtungna bari taya nu nulungan téh nyaéta kakawasaan kapapaan, garéja Roma, paus Roma, manusa dosa.
In the controversy of Uriah Smith, it was claimed that the king of the north in verse thirty-six was France, and the king of the north in verse forty was Turkey. Both France and Turkey are symbols of the United States in different contexts, but as with the Protestants, and as it is today, in Smith’s controversy, he rejected the truth that the king of the north is a symbol of Modern Rome, and claimed the symbol of Rome was represented by a symbol of the United States in the nation of France, and again that the symbol of Rome was a symbol of the United States as represented in the nation of Turkey.
Dina kontrovérsi Uriah Smith, aya anu ngedalkeun yén raja ti kalér dina ayat tilu puluh genep téh Perancis, sarta raja ti kalér dina ayat opat puluh téh Turki. Boh Perancis boh Turki mangrupakeun lambang Amérika Sarikat dina kontéks anu béda-béda, tapi sakumaha halna jeung kaum Protestan, sarta sakumaha kaayaanana ayeuna kénéh, dina kontrovérsi Smith anjeunna nolak bebeneran yén raja ti kalér téh lambang Roma Modern, sarta ngaku yén lambang Roma diwakilan ku hiji lambang Amérika Sarikat dina bangsa Perancis, sarta deui yén lambang Roma téh hiji lambang Amérika Sarikat sakumaha diwakilan dina bangsa Turki.
The context now contains three lines; Millerite history, Uriah Smith’s history, and the here and now. In each of those illustrations there is a controversy over a symbol of Rome, which is misapplied through misunderstanding Rome as a symbol of the United States.
Kiwari kontéksna ngandung tilu garis: sajarah Millerite, sajarah Uriah Smith, jeung kaayaan di dieu jeung ayeuna. Dina unggal éta ilustrasi aya pasulayan ngeunaan hiji lambang Roma, anu disalapakeunna ku lantaran salah ngarti kana Roma minangka lambang Amérika Sarikat.
The line of the controversy of “the daily,” in the book of Daniel upholds this very same emphasis of arguing against the truth regarding a symbol of Rome, though there are some important nuances in this history.
Garis pasulayan ngeunaan “anu sapopoé,” dina kitab Daniel ngajaga tekenan anu sarua ieu, nya éta ngabantah bebeneran ngeunaan hiji lambang Roma, sanajan dina sajarah ieu aya sawatara nuansa penting.
The logic of Uriah Smith’s prophetic model led his followers to misapply the sixth plague in chapter sixteen of Revelation. A primary problem in Smith’s application of chapter sixteen, other than his attempt to apply everything literally, in a period when everything is to be applied spiritually, was his inability to see the specific structure of the threefold union of the dragon, the beast and false prophet. By replacing the true meaning of the symbols with meanings of a private interpretation Smith’s logic precludes the ability to recognize how the threefold union is formed, and how it is formed is “the great test for the people of God by which their eternal salvation will be determined.”
Logika modél nubuat Uriah Smith nyababkeun para pangikutna salah nerapkeun bala kagenep dina Wahyu pasal genep welas. Hiji pasualan utama dina panerapan Smith kana pasal genep welas, salian ti usahana pikeun nerapkeun sagalana sacara harfiah dina hiji mangsa nalika sagalana kedah dilarapkeun sacara rohani, nya éta henteu mampuhna anjeunna ningali struktur husus tina pakumpulan tilu rupa antara naga, sato galak, jeung nabi palsu. Ku ngagantikeun harti sajati tina lambang-lambang éta ku harti-harti tina tafsiran pribadina, logika Smith ngahalangan kamampuhan pikeun ngakuan kumaha pakumpulan tilu rupa éta kabentuk, sarta kumaha éta kabentuk téh “ujian anu agung pikeun umat Allah, anu ku éta kasalametan maranéhna anu langgeng bakal ditangtukeun.”
The misapplication of symbols of Rome are an attempt by Satan to prevent God’s last-day people from seeing not only modern Rome, but how modern Rome is formed. The necessity of recognizing the prophetic characteristics associated with the joining together of the United Nations, the papal power and the United States contains eternal consequences.
Pamakéan anu salah kana lambang-lambang Roma téh mangrupa upaya Sétan pikeun nyegah umat Allah dina poé-poé panungtungan sangkan henteu ningali lain ngan Roma modéren wungkul, tapi ogé kumaha Roma modéren téh kabentuk. Kabutuhan pikeun ngakuan ciri-ciri nubuat anu patali jeung ngahijina Perserikatan Bangsa-Bangsa, kakawasaan kapapaan, jeung Amérika Sarikat ngandung balukar anu langgeng.
In the book of Daniel, there is a special test that emphasizes the importance of recognizing the relationships of these three powers, and there is another special test that emphasizes these identical points in the book of Revelation. “The daily” in the book of Daniel was understood to be pagan Rome by William Miller as he studied 2 Thessalonians. Miller understood from the description of the prophetic relationship between pagan Rome and papal Rome in 2 Thessalonians that the word, “daily,” was a symbol of pagan Rome, and the abomination of desolation would therefore be papal Rome.
Dina kitab Daniel, aya hiji ujian husus anu nekenkeun pentingna ngakuan hubungan-hubungan antara tilu kakawasaan ieu, sarta aya deui ujian husus séjén anu nekenkeun titik-titik anu sarua ieu dina kitab Wahyu. “Anu sapopoé” dina kitab Daniel dipikaharti ku William Miller minangka Roma kapir nalika anjeunna ngulik 2 Tesalonika. Miller ngartos tina katerangan ngeunaan hubungan nubuat antara Roma kapir jeung Roma kapapaan dina 2 Tesalonika yén kecap, “anu sapopoé,” téh mangrupa lambang Roma kapir, sarta ku kituna kekejian anu nyababkeun karuksakan téh nyaéta Roma kapapaan.
The point we are underscoring though is that in 2 Thessalonians the relationship between pagan Rome and papal Rome is placed in a context that teaches that when and if you do not understand the relationship of those two powers, you receive strong delusion, and are lost for eternity.
Anu keur ku urang tékankeun téh nya éta yén dina 2 Tesalonika, hubungan antara Roma kapir jeung Roma kapapaan diteundeun dina hiji kontéks anu ngajarkeun yén lamun jeung mun anjeun henteu ngartos hubungan dua kakawasaan éta, anjeun bakal narima kasasaran anu pohara kuat, sarta leungit pikeun kalanggengan.
This is the same warning of the sixth plague where not only the dragon, who was pagan Rome in 2 Thessalonians, and the beast, who was the “man of sin” in that passage, but also in chapter sixteen you have the false prophet. The passage is emphasizing the importance of recognizing the relationship of the powers who make up Modern Rome’s threefold union, that is also modern Babylon.
Ieu téh pépéling anu sarua jeung bala kagenep, anu lain ngan ukur naga, anu dina 2 Tesalonika téh nyaéta Roma kapir, jeung sato galak, anu dina petikan éta disebut “jalma dosa”, tapi ogé dina pasal genep welas aya nabi palsu. Ieu petikan nekenkeun pentingna ngawanohkeun hubungan antara kakawasaan-kakawasaan anu ngawangun pasatuan tilu rupa Roma Modéren, anu ogé nyaéta Babul modéren.
The controversy over “the daily” addresses the very same last-day controversy, but it expands the identification of the controversy by adding the importance of understanding the relationship between the three powers who make up Modern Rome. To refuse to see this truth, is to guarantee strong delusion for your reward.
Pasea ngeunaan “anu sapopoe” nyanghareupan pasalia pamadegan poé-panungtung anu sarua pisan, tapi éta ngalegaan idéntifikasi pasalia pamadegan éta ku nambihan pentingna ngartos hubungan antara tilu kakawasaan anu ngawangun Roma Modéren. Nolak ningali bebeneran ieu hartina ngajamin kasasab anu kacida kuatna minangka ganjaran pikeun diri sorangan.
In the current controversy those identifying the United States as the robbers appear unable to even assent to understanding why it would matter that the United States is repeatedly represented as being in subjection to the papal power rather than being the papal power itself. Basic common sense recognizes that the power who is controlling the relationship in politics, history, marriage and Bible prophecy is considered as the head, and the head is what exalts itself to establish the vision and then falls.
Dina kontrovérsi kiwari, maranéhna anu ngaidéntifikasi Amérika Sarikat minangka para perampok katingalina teu mampuh sanajan ngan saukur satuju pikeun ngartos naha hal éta penting, yén Amérika Sarikat sababaraha kali digambarkeun aya dina kaayaan takluk ka kakawasaan kapapaan tibatan minangka kakawasaan kapapaan éta sorangan. Akal séhat anu dasar ngakuan yén kakawasaan anu ngadalikeun hubungan dina pulitik, sajarah, perkawinan, jeung nubuat Kitab Suci dianggap minangka sirah, jeung sirah éta anu ngangkat dirina pikeun ngadegkeun éta titingalian tuluy rubuh.
The logic that identifies the United States as the robbers, is unable to apply the history that was represented, and thereafter fulfilled, from 321 to 538. The symbol of the United States must fall away before the “man of sin” would be revealed. The “man of sin” gets revealed again in the last days, and before he does the United States must fall away first.
Logika anu ngaidéntifikasi Amérika Sarikat minangka para perampok téh henteu mampuh nerapkeun sajarah anu parantos digambarkeun, tuluy digenepan, ti taun 321 nepi ka 538. Lambang Amérika Sarikat kudu murtad heula saméméh “jalma dosa” bakal diungkabkeun. “Jalma dosa” téh diungkabkeun deui dina poé-poé panungtungan, sarta saméméh éta kajadian Amérika Sarikat kudu murtad heula.
The Sunday law in the United States does not identify the United States as Modern Rome, it identifies that national ruin has arrived, and that the United States has been fully disconnected from righteousness. The Modern Rome that gets revealed when the United States falls away at the Sunday law is the papal power, who then and there just conquered her ally, the false prophet.
Hukum Minggu di Amérika Sarikat henteu nandaan Amérika Sarikat salaku Roma Modéren; éta nandaan yén karuksakan nasional geus datang, jeung yén Amérika Sarikat geus sapinuhna pegat tina kabeneran. Roma Modéren anu kabuka nalika Amérika Sarikat murtad dina Hukum Minggu nyaéta kakawasaan kapausan, anu dina waktos éta ogé kakara nalukkeun sekutuna, nabi palsu.
“The daily” in the book of Daniel and its relationship to the message of William Miller, and the significance of Miller’s understanding being derived from 2 Thessalonians chapter two, and the warning to keep your garments in the sixth plague, all identify elements from those controversies that address current issues.
“Anu sapopoe” dina kitab Daniel jeung patalina jeung amanat William Miller, sarta pentingna yén pamahaman Miller dicokot tina 2 Tesalonika pasal dua, jeung pangéling supaya ngajaga pakean maranéh dina bala kagenep, sadayana nandakeun unsur-unsur tina paséa-paséa éta anu nyangkem perkara-perkara ayeuna.
The warning of 2 Thessalonians chapter two in the last days is about a class that identifies the United States as a symbol, but refuses to be guided by the light that addresses the United States’ relationship with papal Rome. In doing this they will see the relationship of not only papal Rome and the United States, but also the United Nations, the dragon power of Revelation chapter sixteen.
Pépéling dina 2 Tesalonika pasal dua ngeunaan poé-poé panungtungan téh nyangkaruk kana hiji golongan anu ngaidentipikasikeun Amérika Sarikat minangka hiji lambang, tapi nampik dipingpin ku caang nu ngajentrekeun hubungan Amérika Sarikat jeung Roma kapapaan. Ku ngalampahkeun kitu, maranéhna bakal ningali hubungan lain ngan ukur antara Roma kapapaan jeung Amérika Sarikat, tapi ogé Perserikatan Bangsa-Bangsa, kakawasaan naga dina Wahyu pasal genep belas.
As with Uriah Smith, A.G. Daniells and W.W. Prescott, who Sister White identified as being unable to reason from cause to effect, so too are those who refuse to be guided by the direction of God’s prophetic Word in its elaboration of the relationship of these three powers in the last days.
Saperti halna Uriah Smith, A.G. Daniells, jeung W.W. Prescott, anu ku Sister White dipastikeun teu mampuh narik kacindekan tina sabab kana akibat, kitu deui jalma-jalma anu nolak dipingpin ku pituduh Firman nubuat Allah dina jentreanna ngeunaan hubungan antara tilu kakawasaan ieu dina poé-poé panungtungan.
Like the first, the current, and the Uriah Smith controversies, the controversy of the relationship of the three powers as represented in 2 Thessalonians and the sixth plague manifests a private interpretation that points to the United States, but refuses to see certain prophetic characteristics of the United States that would expose their erroneous concept, and possibly bring them to the light.
Sarua jeung pasualan kahiji, pasualan kiwari, jeung pasualan Uriah Smith, pasualan ngeunaan hubungan tilu kakawasaan sakumaha digambarkeun dina 2 Tesalonika jeung bala kagenep nembongkeun hiji tafsir pribadi anu nunjuk ka Amérika Sarikat, tapi nampik ningali sawatara ciri nubuat ngeunaan Amérika Sarikat anu bakal muka katempo pamanggih maranéhna nu salah, sarta bisa waé mawa maranéhna kana caang.
After September 11, 2001 the controversy over the four insects of Joel arose. The truth being that the insects represented a progressive spiritual declension of the Laodicean Seventh-day Adventist church by the introduction of Catholic and apostate Protestant theology. Again the correct application of the four insects is Rome, but the private interpretation claimed it was Islam, which is a symbol of a false prophet, and therefore a symbol of the United States. Line upon line, the controversies from Advent history which we have just addressed, all speak to the same truth.
Sanggeus Séptémber 11, 2001, timbul pasulayan ngeunaan opat serangga dina kitab Yoél. Kanyataanana, éta serangga-serangga ngalambangkeun kamerosotan rohani anu lumangsung sacara progresif dina garéja Advent Poé Katujuh Laodikia ku diasupkeunana téologi Katolik jeung Protestan murtad. Deui-deui, panerapan anu leres ngeunaan opat serangga téh nyaéta Roma, tapi tafsir pribadi ngaku yén éta téh Islam, anu mangrupakeun lambang nabi palsu, ku kituna jadi lambang Amérika Sarikat. Garis demi garis, pasulayan-pasulayan tina sajarah Advent anu kakara ku urang dipedar, sadayana nyarita ngeunaan bebeneran anu sarua.
The wrong side, on four witnesses, identifies the robbers as the United States, and upon two witnesses the wrong side’s understanding of the United States as a symbol is incorrect. God’s last-day candidates to be among the one hundred and forty-four thousand are now in a prophetic test. It is not a test that is accomplished by simply casting your vote for this side or that side. It is a test that can only genuinely be navigated correctly if the prophetic rules are accurately applied. In order for the Lion of the tribe of Judah to awaken His last-day people to the fact that they are not studying deeply enough, He allowed heresies to be introduced.
Sisi anu salah, dumasar kana opat saksi, nangtukeun yén para rampog téh nyaéta Amérika Sarikat, sarta dumasar kana dua saksi pamahaman sisi anu salah ngeunaan Amérika Sarikat salaku hiji lambang téh teu leres. Calon-calonnana Allah dina poé-poé panungtungan pikeun kaasup kana saratus opat puluh opat rébu ayeuna keur aya dina hiji tés nubuat. Ieu lain tés anu bisa diréngsékeun ku saukur mikeun sora anjeun ka ieu sisi atawa éta sisi. Ieu téh tés anu ngan ukur bisa sabenerna diliwatan kalayan leres lamun aturan-aturan nubuat diterapkeun kalayan akurat. Supaya Singa ti kaom Yuda ngahudangkeun umat-Na dina poé-poé panungtungan kana kanyataan yén maranéhna tacan nalungtik kalayan cukup jero, Anjeunna ngidinan bid’ah diasupkeun.
The fact that a heresy arose within this movement identifies that our personal aptitude in regard to the rules of prophetic interpretation is weaker than it should be. Rome establishes the vision, and the vision of the last days is the final rise and fall of the king of the north. That “king” is also the “man of sin”, and the “man of sin” is the “mystery of iniquity,” and that “wicked.” He is the antichrist, he is symbolized as the “robbers of thy people,” and he is the “head” of Modern Rome.
Kanyataan yén aya hiji bid’ah anu timbul di jero ieu gerakan nandakeun yén kacakapan pribadi urang dina perkara aturan-aturan tafsir nubuat téh leuwih lemah batan sakuduna. Roma netepkeun eta titingalian, sarta titingalian ngeunaan poé-poé panungtungan téh nya éta naék jeung ragragna anu pamungkas tina raja kalér. Eta “raja” ogé nya éta “man of sin”, jeung “man of sin” téh nya éta “mystery of iniquity,” sarta eta “wicked.” Anjeunna téh antikristus, anjeunna dilambangkeun minangka “robbers of thy people,” sarta anjeunna téh “head” Roma Modéren.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
“Jalma-jalma anu bingung dina ngartos kana pangandika, anu gagal ningali harti antikristus, tangtu bakal nempatkeun dirina dina pihak antikristus. Ayeuna geus euweuh waktu keur urang ngasimilasi jeung dunya. Daniel keur nangtung dina bagianna jeung dina tempatna. Nubuat-nubuat Daniel jeung Yohanes kudu kaharti. Eta silih napsirkeun. Eta-maparin ka dunya bebeneran anu kudu kaharti ku unggal jalma. Nubuat-nubuat ieu kudu jadi kasaksian di dunya. Ku kasampurnaanana dina poe-poe panungtungan ieu, eta bakal ngajentrekeun dirina sorangan.” Kress Collection, 105.